Mahabharata — Volume III (Dutt edition) — Chapter 114

MBh 3 114.1

वैशम्पायन उवाच ततो राजा धृतराष्ट्रो मनीषी सम्पूज्य वाक्यं विदुरेरितं तत्। सनत्सुजातं रहिते महात्मा पप्रच्छ बुद्धि परमां बुभूषन्।॥

vaiśampāyana uvāca tato rājā dhṛtarāṣṭro manīṣī sampūjya vākyaṃ vidureritaṃ tat| sanatsujātaṃ rahite mahātmā papraccha buddhi paramāṃ bubhūṣan|||

Vaishampayana said Then the high-souled and wise king Dhritarashtra, after having supported the speech made by Vidura, questioned SanatSujata in private, desirous of obtaining the highest knowledge.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.2

धृतराष्ट्र उवाच सनत्सुजात यदिदं शृणोमि न मृत्युरस्तीति तव प्रवादम्। देवासुरा ह्याचरन् ब्रह्मचर्यममृत्यवेतत्कतरन्नु सत्यम्।।२।

dhṛtarāṣṭra uvāca sanatsujāta yadidaṃ śṛṇomi na mṛtyurastīti tava pravādam| devāsurā hyācaran brahmacaryamamṛtyavetatkatarannu satyam||2|

Dhritarashtra said O Sanat-Sujata, I hear that in your opinion, death does not exist. The gods and the Asura however practiced austere asceticism for the sake of immortality, Wish of these is true?

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.3

सनत्सुजात उवाच अपृच्छः कर्मणा केचिन्मृत्युर्नास्तीति चापरमु। शृणु मे ब्रुवतो राजन् यथैतन्मा विशङ्किथाः॥

sanatsujāta uvāca apṛcchaḥ karmaṇā kecinmṛtyurnāstīti cāparamu| śṛṇu me bruvato rājan yathaitanmā viśaṅkithāḥ||

Sanat-Sujata said You have asked how death is avoided by certain actions and how it does not exit at all. Listen to me, discoursing on this, and do not be moved by doubts for this (inconsistency).

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.4

उभे सत्ये क्षत्रियैतस्य विद्धि मोहान्मृत्युः सम्मतोऽयं कवीनाम्। प्रमादं वै मृत्युमहं ब्रवीमि तथाप्रमादममृतत्वं ब्रवीमि॥

ubhe satye kṣatriyaitasya viddhi mohānmṛtyuḥ sammato'yaṃ kavīnām| pramādaṃ vai mṛtyumahaṃ bravīmi tathāpramādamamṛtatvaṃ bravīmi||

Both of these (statements) are true; know what is the great death in the opinion of the wise. Ignorance is death. In the same way, I say that there is no death where there is no ignorance.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.5

प्रमादाद् वै असुराः पराभवनप्रमादाद ब्रह्मभूताः भवन्ति। नैव मृत्युर्व्याघ्र इवात्ति जन्तून् न ह्यस्य रूपमुपलभ्यते हि॥

pramādād vai asurāḥ parābhavanapramādāda brahmabhūtāḥ bhavanti| naiva mṛtyurvyāghra ivātti jantūn na hyasya rūpamupalabhyate hi||

From ignorance do the Asuras become subject (to death); and from the reverse of ignorance do they attain to the conditions of Brahma. Death does not destroy animals like a tiger; its shape cannot be known.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.6

रात्मावसन्नममृतं ब्रह्मचर्यम्। पितृलोके राज्यमनुशास्ति देवः शिवः शिवानामशिवोऽशिवानाम्॥

rātmāvasannamamṛtaṃ brahmacaryam| pitṛloke rājyamanuśāsti devaḥ śivaḥ śivānāmaśivo'śivānām||

Current opinion is that Yama is one sort of Death; the wearing out of the soul is said to be another sort; the pursuit of Brahman or selfknowledge is immortality. The god (Yama) rules the region of the Pitris, conferring blessings on the honest and curses on the dishonest.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.7

अस्यादेशानिःसरते नराणां क्रोधः प्रमादो लोभरूपश्च मृत्युः। अहंगतेनैव चरन् विमार्गान् न चात्मनो योगमुपैति कश्चित्॥

asyādeśāniḥsarate narāṇāṃ krodhaḥ pramādo lobharūpaśca mṛtyuḥ| ahaṃgatenaiva caran vimārgān na cātmano yogamupaiti kaścit||

At his command there is death in the form of anger, ignorance and covetousness among men; out of vanity they follow unrighteous paths; and of them attains selfknowledge.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.8

ते मोहितास्तद्वशे वर्तमाना इतः प्रेतास्तत्र पुनः पतन्ति। ततस्तान् देवा अनुविप्लवन्ते अतो मृत्युर्मरणाख्यामुपैति॥

te mohitāstadvaśe vartamānā itaḥ pretāstatra punaḥ patanti| tatastān devā anuviplavante ato mṛtyurmaraṇākhyāmupaiti||

They stripped of intellect and being subject to vanity and being dead in this world fall into hell repeatedly and to hell they go accompanied by their senses. This sort of death also is known by the name of "death". none

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.9

स्तत्रानु ते यान्ति न तरन्ति मृत्युम्। सदर्थयोगानवगमात् समन्तात् प्रवर्तते भोगयोगेन देही॥

statrānu te yānti na taranti mṛtyum| sadarthayogānavagamāt samantāt pravartate bhogayogena dehī||

Those, however, who have faith in the fruits of actions, when the time for the fruits comes, go to heaven, without meeting with Death (i.e. they simply transfer their souls elsewhere. Creatures having bodies, however), owing to their incapacity to understand Brahman and owing to their being wedded to earthly enjoyments have come to this world again and again, in all directions (i.e. sometimes they are born in the same position as before, at other times they are born higher or lower according to the effects of their work).

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.10

तद् वै महामोहनमिन्द्रियाणां मिथ्यार्थयोगस्य गतिहि नित्या। मिथ्यार्थयोगामिहतान्तरात्मा स्मरनुपास्ते विषयान् समन्तात्॥

tad vai mahāmohanamindriyāṇāṃ mithyārthayogasya gatihi nityā| mithyārthayogāmihatāntarātmā smaranupāste viṣayān samantāt||

Man has a natural inclination towards objects that are unreal; and this inclination cause the senses to be led into very grave errors. The inner soul, directed towards objects that are unreal and remembering only the objects in which it was employed, worships only the enjoyments, by which it is surrounded.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.11

अभिध्या वै प्रथमं हन्ति लोकान् कामक्रोधावनुगृह्याशु पश्चात्। एते बालान् मृत्यवे प्रापयन्ति धीरास्तु धैर्येण तरन्ति मृत्युम्॥

abhidhyā vai prathamaṃ hanti lokān kāmakrodhāvanugṛhyāśu paścāt| ete bālān mṛtyave prāpayanti dhīrāstu dhairyeṇa taranti mṛtyum||

The remembrance of earthy enjoyments is the first cause of death to men; afterwards come desire (to have those enjoyments) and anger (at the failure to have enjoyments from or other). These (i.e. the remembrance of enjoyments, desire and anger) cause death to be met with by boys (men of little sense); but those that have successes in controlling their souls cross over death unharmed by means of their self-restraint.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.12

दनादरेणाप्रतिबुध्यमानः। नैनं मृत्युर्मृत्युरिवात्ति भूत्वा एवं विद्वान् यो विनिहन्ति कामान्॥

danādareṇāpratibudhyamānaḥ| nainaṃ mṛtyurmṛtyurivātti bhūtvā evaṃ vidvān yo vinihanti kāmān||

some cause He who has succeeded in controlling his soul, having an eye on himself kills (keeps away from) his soaring desires regarding them as not worth having by means of his selfknowledge. The (real) Death assuming the form of death (as known to the people in general) cannot destroy that learned man who controls his desires in this way.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.13

कामानुसारी पुरुषः कामाननु विनश्यति। कामान् व्युदस्य धुनुते यत् किंचित् पुरुषो रजः॥

kāmānusārī puruṣaḥ kāmānanu vinaśyati| kāmān vyudasya dhunute yat kiṃcit puruṣo rajaḥ||

A man who follows his desires is destroyed soon after the desires (are destroyed). The man, however, who can control his desires can keep away from woes in whatever form they come.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.14

तमोऽप्रकाशो भूतानां नरकोऽयं प्रदृश्यते। मुह्यन्त इव धावन्ति गच्छन्तः शुभ्रवत् सुखम्॥

tamo'prakāśo bhūtānāṃ narako'yaṃ pradṛśyate| muhyanta iva dhāvanti gacchantaḥ śubhravat sukham||

Desire appears to be ignorance, darkness and hell of all creatures (for when they follow desire, they loose all control over their senses). Persons following desire run on like intoxicated men towards the drains and holes of this life.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.15

अमूढवृत्तेः पुरुषस्येह कुर्यात् किं वै मृत्युस्तार्ण इवास्य व्याघ्रः। नाधीयीत निर्गुदनिवास्य चायुः॥

amūḍhavṛtteḥ puruṣasyeha kuryāt kiṃ vai mṛtyustārṇa ivāsya vyāghraḥ| nādhīyīta nirgudanivāsya cāyuḥ||

What can death do in this world to a person, whose habits of life are not led by desire. Death is to him like a tiger made of straw. Therefore, for the destruction of the cause of the life (existence) of desire, (which means ignorance) every wish is to be disregarded; and the slightest one is not to be given a place in the mind even.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.16

स क्रोधलोभौ मोहवानन्तरात्मा स वै मृत्युस्त्वच्छरीरे य एषः। एवं मृत्यु जायमानं विदित्वा ज्ञाने तिष्ठन् न बिभेतीह मृत्योः। र्मृत्योर्यथा विषयं प्राप्य मर्त्यः॥

sa krodhalobhau mohavānantarātmā sa vai mṛtyustvaccharīre ya eṣaḥ| evaṃ mṛtyu jāyamānaṃ viditvā jñāne tiṣṭhan na bibhetīha mṛtyoḥ| rmṛtyoryathā viṣayaṃ prāpya martyaḥ||

That inner soul exists in your body, wedded to wrath and desire as it is like death; and knowing that death is generated in this way, the person who puts his faith in knowledge is not afraid of death. Death itself is destroyed when it comes under the influence of knowledge, even as earthly beings are destroyed when they come under the influence of death.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.17

धृतराष्ट्र उवाच यानेवाहुरिज्यया साधुलोकान् द्विजातीनां पुण्यतमान् सनातनान्। तेषां परार्थं कथयन्तीह वेदा एतद् विद्वान् नोपैति कथं नु कर्म॥

dhṛtarāṣṭra uvāca yānevāhurijyayā sādhulokān dvijātīnāṃ puṇyatamān sanātanān| teṣāṃ parārthaṃ kathayantīha vedā etad vidvān nopaiti kathaṃ nu karma||

Dhritarashtra said The blessed regions, highly sacred and eternal, to which, it is said, the twice-born can go by the performance of sacrificial ceremonies, are declared by the Vedas of offer emancipation to mortals. Having got this knowledge why should not learned man engage in acts in this world.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.18

सनत्सुजात उवाच एव ह्यविद्वानुपयाति तत्र तत्रार्थजातं च वदन्ति वेदाः। अनीह आयाति परं परात्मा प्रयाति मार्गेण निहत्य मार्गान्॥

sanatsujāta uvāca eva hyavidvānupayāti tatra tatrārthajātaṃ ca vadanti vedāḥ| anīha āyāti paraṃ parātmā prayāti mārgeṇa nihatya mārgān||

Sanat-Sujata said He that is not learned goes there, (to those blessed regions) by this means (performance of sacrificial ceremonies) and the Vedas say that in those regions are to be attained the true objects of life. He that has renounced all desires gains emancipation at once; but he who confuses the material body with the soul, if he can renounce desire, obtains emancipation but if emancipation is sought without the renunciation of desires, then must one proceed step by step along the path, killing it (the path) by itself (i.e. when a particular grade has been attained, the path already crossed over must be killed; or the chances of his retracing the steps being once more degraded must be removed).

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.19

धृतराष्ट्र उवाच कोऽसौ नियुङ्क्ते तमजं पुराणं स चेदिदं सर्वमनुक्रमेणा किं वास्य कार्यमथवा सुखं च तन्म विद्वन् ब्रूहि सर्वं यथावत्॥

dhṛtarāṣṭra uvāca ko'sau niyuṅkte tamajaṃ purāṇaṃ sa cedidaṃ sarvamanukrameṇā kiṃ vāsya kāryamathavā sukhaṃ ca tanma vidvan brūhi sarvaṃ yathāvat||

Dhritarashtra said Who is he that induces action into the Ancient Being without birth? If it is He who has pervaded everything, what can be His action or His happiness? O learned Being, speak to me about all this truly.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.20

सनत्सुजात उवाच दोषो महानत्र विभेदयोगे ह्यनादियोगेन भवन्ति नित्याः। दनादियोगेन भवन्ति पुंसः॥

sanatsujāta uvāca doṣo mahānatra vibhedayoge hyanādiyogena bhavanti nityāḥ| danādiyogena bhavanti puṃsaḥ||

Sanat-Sujata said There is great inconsistency in the complete identification of things that are essentially different. Creatures comes into existence by the union of the Supreme Soul with certain conditions of time, place, etc., that have no beginning. The fact of such being the case in no way lessens the importance or supremacy of Him (the unborn and ancient one) in the slightest degree. Men, too, come into existence by the union of Him that has no beginning (with certain conditions of time, place, etc.).

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.21

य एतद् वा भगवान् स नित्यो विकारयोगेन तथा च तच्छक्तिरिति स्म मन्यते तथार्थयोगे च भवन्ति वेदाः॥

ya etad vā bhagavān sa nityo vikārayogena tathā ca tacchaktiriti sma manyate tathārthayoge ca bhavanti vedāḥ||

The Supreme Being by his constant transformation creates this universe; the Vedas make it plain that the Supreme Being possesses the power (of constant transformation) and that He is the cause of transformation in this world.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.22

करोति विश्वम्। धृतराष्ट्र उवाच येऽस्मिन्धर्मान् नाचरन्तीह केचित् तथा धर्मान् केचिदिहाचरन्ति। दुताहो धर्मः प्रतिहन्ति पापम्॥

karoti viśvam| dhṛtarāṣṭra uvāca ye'smindharmān nācarantīha kecit tathā dharmān kecidihācaranti| dutāho dharmaḥ pratihanti pāpam||

Dhritarashtra said Some there are in this world who practice virtue and some that do not practice virtue but renounce all sorts of actions. (Regarding the former I ask) Is virtue destroyed by unrighteousness or does righteousness destroy virtue?

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.23

सनत्सुजात उवाच उभयमेव तत्रोपयुज्यते फलं धर्मस्यैवेतरस्य च॥

sanatsujāta uvāca ubhayameva tatropayujyate phalaṃ dharmasyaivetarasya ca||

Sanat-Sujata said The fruits of virtue and also those of the other (complete inaction), both of these are of use that respect (for obtaining emancipation).

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.24

तस्मिन् स्थितो वाप्युभयं हि नित्यं ज्ञानेन विद्वान् प्रतिहन्ति सिद्धम्। तथान्यथा पुण्यमुपैति देही तथागतं पापमुपैति सिद्धम्॥

tasmin sthito vāpyubhayaṃ hi nityaṃ jñānena vidvān pratihanti siddham| tathānyathā puṇyamupaiti dehī tathāgataṃ pāpamupaiti siddham||

Both are of use in obtaining emancipation. The wise man, however, is successful (in obtaining it) be means of knowledge. In other case, the man, who ascribes an undue importance to the body, acquires the merit of his actions (and hence also emancipation); but having obtained emancipation falls therefrom.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.25

गत्वोभय कर्मणा युज्यतेऽस्थिरं शुभस्य पापस्य स चापि कर्मणा। धर्मेण पापं प्रणुदतीह विद्वान् धर्मो बलीयानिति तस्य सिद्धिः॥

gatvobhaya karmaṇā yujyate'sthiraṃ śubhasya pāpasya sa cāpi karmaṇā| dharmeṇa pāpaṃ praṇudatīha vidvān dharmo balīyāniti tasya siddhiḥ||

Having acquired both (i.e. the fruits of virtue and vice) which have an end (men of action attains heaven or hell for a limited time only), men of action again come into this world and become attached to actions by reasons of their previous virtue of vice. A wise man neutralizes the effects of his sinful acts by his virtues. Virtue is strong and hence his emancipation.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.26

धृतराष्ट्र उवाच यानिहाहुः स्वस्य धर्मस्य लोकान् द्विजातीनां पुण्यकृतां सनातनान्। तेषां क्रमान् कथय ततोऽपि चान्यान् नैतद् विद्वन् वेत्तुमिच्छामि कर्म॥

dhṛtarāṣṭra uvāca yānihāhuḥ svasya dharmasya lokān dvijātīnāṃ puṇyakṛtāṃ sanātanān| teṣāṃ kramān kathaya tato'pi cānyān naitad vidvan vettumicchāmi karma||

Dhritarashtra said Those ancient and sacred regions of this „rn by their own virtuous acts-speak of them according to their degree (of sacredness). Speak also of other (sinless) regions. O learned one, I do not desire to know (the merit) of actions.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.27

सनत्सुजात उवाच येषां व्रतेऽथ विस्पर्धा बले बलवतामिव। ते ब्राह्मणा इतः प्रेत्य ब्रह्मलोकप्रकाशकाः॥

sanatsujāta uvāca yeṣāṃ vrate'tha vispardhā bale balavatāmiva| te brāhmaṇā itaḥ pretya brahmalokaprakāśakāḥ||

Sanat-Sujata said These Brahmanas, who are proud of their austerities like powerful men of strength, on their exit from the world shine in the eternal regions.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.28

येषां धर्मे च विस्पर्धा तेषां तज्ज्ञानसाधनम्। ते ब्राह्मणा इतो मुक्ताः स्वर्ग यान्ति त्रिविष्टपम्॥

yeṣāṃ dharme ca vispardhā teṣāṃ tajjñānasādhanam| te brāhmaṇā ito muktāḥ svarga yānti triviṣṭapam||

Those who are proud of their virtuous acts acquire the merit of having performed sacrificial ceremonies-such blessed persons freed from this world go to heaven, the abode of the gods.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.29

तस्य सम्यक् समाचारमाहुर्वेदविदो जनाः। नैनं मन्येत भूयिष्ठं बाह्यमाभ्यन्तरं जनम्॥

tasya samyak samācāramāhurvedavido janāḥ| nainaṃ manyeta bhūyiṣṭhaṃ bāhyamābhyantaraṃ janam||

Due performance of these (sacrificial ceremonies) again is said to be compulsory by some persons having a knowledge of the Vcdas; but such persons should not be thought very highly of for, through seeking the truth of inner self, they put undue importance to eternal forins.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.30

यत्र मन्येत भूयिष्ठं प्रावृषीव तृणोपलम्। अन्नं पानं ब्राह्मणस्य तज्जीवेन्नानुसंज्वरेत्॥

yatra manyeta bhūyiṣṭhaṃ prāvṛṣīva tṛṇopalam| annaṃ pānaṃ brāhmaṇasya tajjīvennānusaṃjvaret||

Whenever (in whatever family) food and drink fit for a Brahmana abound like grass and reeds in the spots, there should (a Yogi) go for his living and not pain himself (by hunger and thirst).

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.31

यत्राकथयमानस्य प्रयच्छत्यशिवं भयम्। अतिरिक्तमिवाकुर्वन् स श्रेयान् नेतरो जनः॥

yatrākathayamānasya prayacchatyaśivaṃ bhayam| atiriktamivākurvan sa śreyān netaro janaḥ||

In a place where there is fear of great danger for not proclamation one's superiority, he who does not do so (speak out his superiority) is worthier than the other (who does).

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.32

यो वा कथयमानस्य ह्यात्मान् नानुसंज्वरेत्। ब्रह्मस्वं नोपभुञ्जीत तदन्नं सम्मतं सताम्॥

yo vā kathayamānasya hyātmān nānusaṃjvaret| brahmasvaṃ nopabhuñjīta tadannaṃ sammataṃ satām||

He who is not pained by another proclaiming his (the latter) true worth and who eats his food after offering it to the gods, the food offered by such a man is approved by the righteous.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.33

यथा स्वं वान्तमश्नाति श्वा वै नित्यमभूतये। एवं ते वान्तमश्नन्ति स्ववीर्यस्योपसेवनात्॥

yathā svaṃ vāntamaśnāti śvā vai nityamabhūtaye| evaṃ te vāntamaśnanti svavīryasyopasevanāt||

As dogs eat up their own vomit to their constant injury, so they who proclaim their own worth eat up their own vomit.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.34

नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः। ज्ञातीनां तु वसन् मध्ये तं विदुर्ब्राह्मणं बुधाः॥

nityamajñātacaryā me iti manyeta brāhmaṇaḥ| jñātīnāṃ tu vasan madhye taṃ vidurbrāhmaṇaṃ budhāḥ||

That man is to be regarded as a Brahmana whose religious practices remain ever unknown even to the members of his family among whom he lives, wise men also know him to be a Brahmana.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.35

को हनन्तरमात्मानं ब्राह्मणो हन्तुमर्हति। निर्लिङ्गमचलं शुद्धं सर्वद्वैतविवर्जितम्॥ तस्माद्धि क्षत्रियस्यापि ब्रह्मावसति पश्यति॥

ko hanantaramātmānaṃ brāhmaṇo hantumarhati| nirliṅgamacalaṃ śuddhaṃ sarvadvaitavivarjitam|| tasmāddhi kṣatriyasyāpi brahmāvasati paśyati||

What other Brahmana is worthy to know the supreme soul, that has no form, is without change, is alone and is devoid of all sorts of duality. By the performance of such practices, the supreme soul resides in a Kshatriya too and is seen by him.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.36

योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते। किं तेन न कृतं पापं चौरेणात्मापहारिणा॥

yo'nyathā santamātmānamanyathā pratipadyate| kiṃ tena na kṛtaṃ pāpaṃ caureṇātmāpahāriṇā||

He who considers that heaven is attainable by actions alone and so employs himself in action, what sin is not committed by that thief who robs the soul (of its true attributes)?

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.37

अश्रान्तः स्यादनादाता सम्मतो निरुपद्रवः। शिष्टो न शिष्टवत् स स्याद् ब्राह्मणो ब्रह्मवित् कविः।।

aśrāntaḥ syādanādātā sammato nirupadravaḥ| śiṣṭo na śiṣṭavat sa syād brāhmaṇo brahmavit kaviḥ||

He who never exerts himself, never accepts gifts from others, who is respected quiet, who though well versed (in the holy books) does not seem to be well versed, is a Brahmana-a wise man knowing Brahman or the Supreme soul.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.38

अनाढ्या मानुषे वित्ते आढ्या दैवे तथा क्रतौ। ते दुर्धर्षा दुष्प्रकम्प्यास्तान् विद्याद् ब्रह्मणस्तनुम्॥

anāḍhyā mānuṣe vitte āḍhyā daive tathā kratau| te durdharṣā duṣprakampyāstān vidyād brahmaṇastanum||

Those, who are but poor in what is regarded as wealth by ordinary men, are yet rich in heavenly wealth and in devotion and become hard to vanquish and without fear reside and they become equal to Brahma for their learning.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.39

सर्वान् स्विष्टकृतो देवान् विद्याद् इह कश्चन। न समानो ब्राह्मणस्य तस्मिन् प्रयतते स्वयम्॥

sarvān sviṣṭakṛto devān vidyād iha kaścana| na samāno brāhmaṇasya tasmin prayatate svayam||

That man, who in this world having performed all sorts of sacrifices comes to know the gods, cannot be equal to one knowing Brahma; for he (the former) has to exert himself.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.40

यमप्रयतमानं तु मानयन्ति स मानितः। न मान्यमानो मन्येत न मान्यमभिसंज्वरेत्॥

yamaprayatamānaṃ tu mānayanti sa mānitaḥ| na mānyamāno manyeta na mānyamabhisaṃjvaret||

He, who is honoured (by the gods) without any action, is honoured (like one knowing the true nature of the inner self). If honoured (by others than gods) a man should not think himself really honoured; and he should not be sorry at others not honouring him.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.41

लोकः स्वभाववृत्तिर्हि निमेषोन्मेषवत् सदा। विद्वांसो मानयन्तीह इति मन्येत मानितः॥

lokaḥ svabhāvavṛttirhi nimeṣonmeṣavat sadā| vidvāṃso mānayantīha iti manyeta mānitaḥ||

People follow their natural inclinations in the same way as they close or open their eyelids; and the man that is respected should consider that it is the learned only in this world that respect others.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.42

अधर्मनिपुणा मूढा लोके मायाविशारदाः। न मान्यं मानयिष्यन्ति मान्यानामवमानिनः॥

adharmanipuṇā mūḍhā loke māyāviśāradāḥ| na mānyaṃ mānayiṣyanti mānyānāmavamāninaḥ||

Those wretches again in this world who are adepts at unrighteousness and at deceit do not respect those that are worthy of respect. On the contrary, they insult those who ought to be respected.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.43

न वै मानं च मौनं च सहितौ वसतः सदा। अयं हि लोको मानस्य असौ मौनस्य तद् विदुः।।४४

na vai mānaṃ ca maunaṃ ca sahitau vasataḥ sadā| ayaṃ hi loko mānasya asau maunasya tad viduḥ||44

The esteem of the world and the vow of silence (holy asceticism) can never dwell together. Know that this (world) is for those who want esteem and the other for those that have observed the vow of silence.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.44

श्रीः सुखस्येह संवासः सा चापि परिपन्थिनी। ब्राह्मी सुदुर्लभा श्रीहि प्रज्ञाहीनेन क्षत्रिय॥

śrīḥ sukhasyeha saṃvāsaḥ sā cāpi paripanthinī| brāhmī sudurlabhā śrīhi prajñāhīnena kṣatriya||

In this world, respect resides in worldly prosperity, through it is an impediment to virtue. Heavenly prosperity is not attainable by one that is devoid of (true) wisdom, O Kshatriya.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 3 114.45

द्वाराणि तस्येह वदन्ति सन्तो बहुप्रकाराणि दुराधराणि। सत्यार्जवे ह्रीर्दमशौचविद्या यथा न मोहप्रतिबोधनानि।।

dvārāṇi tasyeha vadanti santo bahuprakārāṇi durādharāṇi| satyārjave hrīrdamaśaucavidyā yathā na mohapratibodhanāni||

Virtuous men speak of several doors in this world to heavenly prosperity, which are difficult of being properly watched. The doors are truthfulness, kindness, modesty, selfcontrol and knowledge which are antidotes of ignorance.

— tr. M.N. Dutt (1891–96) (public domain)